Category Archives: Miscellaneous

Asalaamu alaikum,
I have been growing my beard for sometime and I have been told that one fist Lenght is sunnah, mines have reached two fist. Now one brother advised it should be cut to one fist another said two,one even said once it crosses one fist is good. What is the longest I can grow my beard and what is sunnah one or two fist Lenght?

ANSWER:

Wa Alaikum As Salaam,

That which has been reported from the Prophet (S.A.S) is that he has instructed his followers to grow and keep the beard, There are different traditions in which the Prophet (S.A.S) said, ‘Grow the beard’, ‘Leave your beard to grow’, ‘let your beard increase’ etc.These narrations indicate that the Prophet (S.A.S) emphasized upon his followers to grow their beards, and strongly discouraged them from shortening it.

With respect to the length of the beard of the Prophet (S.A.S), there is no specified length narrated in the traditions. However, the ahadith state that ‘the Prophet (S.A.S) had a long beard’ (Tirmidhi). Another tradition states that his beard was dense and thick. (Sahih Muslim)

With respect to what length the beard should be kept, the traditions do not provide any fix and direct instruction regarding this, except that the guidance of the Prophet (S.A.S) to his followers was to ‘grow their beards’ and ‘lengthen their beards’. It does not say that it should be kept to the amount of one, two, three or four fist’s length. However, the actions of the illustrious companions who lived with the Prophet (S.A.S) and were fully knowledgeable regarding such matters, provide some details regarding the length of the beard and when it can be trimmed.

In this regard, it is narrated that Abdullah bin Umar(R.A) used to keep his beard to the length of one fist, and would trim it when it exceeded that amount. (Sahih Al Bukhari Hadith No.5892).

It is narrated that Umar (R.A) once saw a person who had allowed his beard to grow beyond the natural limits. He instructed another person to cut that which exceeded beyond the length of a fist. After it had been trimmed, Umar (R.A) said, ‘why does one of you allow his beard to grow so long, that it makes him look like some wild animal’ (Umdatul Qari – Commentary of Sahih Al Bukhari Vol. 22 Pg. 47)

It is narrated that Abu Hurairah (R.A) used to take his beard in his fist, and he would trim the hair that exceeded the fist length’ (Shu’abal Iman – Imam Baihaqi).

It is to be noted that both Abu Hurairah (R.A) and Abdullah bin Umar (R.A) have narrated the Ahadith in which the Prophet (S.A.S) instructed his followers ‘to grow’ and ‘lengthen’ their beards Their actions therefore, provide an explanation regarding the minimum length the beard should be kept. It is on account of this, the scholars have stated that the minimum length of the beard which a male must keep is that which is equivalent to a fist. Keeping the beard shorter than this length is not permissible and shaving it is totally Haram (unlawful).

Some scholars like Imam An Nawawi and others have stated that the beard should be allowed to grow and it should not be trimmed. Other great scholars however, have stated that trimming the beard once it has crossed a fist length is permissible.

The great scholar of Hadith, Hafiz Ibn Hajar (R.A) has mentioned the statement of Qadi Iyad in which he said, that it is preferable to trim the length and breadth of the beard when it overgrows If a person allows his beard to grow so long that it causes people to talk about it, it will be regarded as Makruh (reprehensible), (Fathul Bari Vol. 10 Pg 350 – Ash Shama’il Al Kubra Pg. 334)

Mulla Ali Al Qari has also written that one would not be contravening the Hadith which states that the beard should be lengthened, if one trims the beard when it has exceeded a fist-length. However, it is prohibited to keep a stubble, or beard that is less than the length of a fist. (Mirqat-Sharh Mishkaat).

With respect to what length you should keep your beard, my opinion is that you should grow it to one’s fist length and trim what extends beyond that. This is based on the explanations which have been given and more so, the narration which states that Umar (R.A) once saw a person who had allowed his beard to grow beyond its natural limits. He took a hold of the person’s beard and instructed him to cut that which extended beyond the fist. (Umdatul Qari – Commentary of Sahih Al Bukhaari).

I am just following up on a question I asked about over a month now, concerning the permissibility of using dice in children’s games like ludo, Monopoly etc.

ANSWER:

Wa Alaikum As Salaam,

Some scholars have stated that it is not permissible to use the dice since the Prophet (S.A.S) has prohibited it. Others however, have mentioned that the reason for its prohibition, is that it was normally used for games of chance and for gambling, and hence the Prophet (S.A.S) spoke against it and prohibited using it. This means that if it is used for children’s game and for mere amusement, and it is not used for games which involve betting/gambling, then it will be permissible. This is the view which many scholars have given, and it is my opinion on the matter. As such, it will be permissible to use the dice in children’s games like ludo, monopoly etc.

Who is the famous ‘alim Ibn Hazam, I read several contradictory opinions concerning him, young people it is the confusion with his readings that we advise you, Is it advisable for non scholar (layman,non qualified person) to read Ibn hazam’s book?

ANSWER:

As Salaam Alaikum,

Ibn Hazm was great scholar of Cordoba (Spain) during the period (384 AH – 756 AH). His name is Abu Muhammad Ali ibn Ahmad ibn Saeed ibn Hazm and was of Persian origin. According to the great scholar, Adh-Dahabi, ‘ Ibn Hazm was the sea of knowledge; a man learnt in many sciences and skills and had great insight. He was well versed in literature, history, poetry, dialectics and philosophy. He was prominent in the Islamic Sciences and had great knowledge of hadith. In fact in this, he had no equals. He was however, extremely literalist in minor issues.’ The scholars have further written that Ibn Hazm first studied the Madhab of Imam Shafie, but then adopted his own views later on based on his research. In proving his opinions, he debated with many great scholars and Imams, and was known to be disrespectful in his words and statements to them. He used rough words, impugning and slandering them. On account of this, many leading scholars turned away from his books and ignored them.

They even warned others against his books. It is mentioned that in Jurisprudence he followed the Dhahiri school(literalist school of thought). While writing about Ibn Hazm, Hafiz Ibn Katheer states, ‘He used to criticize the scholars a great deal, verbally and in writing, which led to the generation of resentment, in the hearts of his contemporaries.’

‘He was a confused literalist with regard to minor issues, and he did not believe in analogy (qiyas), whether it was clear or otherwise. This caused the scholars to lose respect for him, and it caused him to make serious mistakes in his views and conduct. Yet, despite that, he was the one who tried to find interpretations other than the apparent meaning when dealing with basic issues and the verses and hadith that speaks of the divine attributes’ (Al Bidaya wan Nihaya – Ibn Katheer).

In conclusion, it can be said, based on the writings of the most reliable scholars that Ibn Hazm was indeed a great scholar. However, on account of his opinions which he adopted based on his personal research, he disagreed with the majority of scholars of the Ahlus Sunnah Wal Jamaat in many issues, in which he was mistaken. As mentioned by the scholars, he followed the Dhahiri (literalist) school of thought in Jurisprudence, and in his creed he differed in many fundamentals issues from the Ahlus Sunnah Wal Jamaat. Owing to this, the great scholars of the past have warned against reading his books.

What kind of dhikr and azkaar should one perfom when moving into a new house?How should one celebrate move into a new house? What should be recited so that the place my be blessed?

As Salaamu Alaikum wa rahmatullah,

Moving into a new house is a favor from Allah for which a person should be thankful. As such, it will be good for you to perform two rakaat of salah of shukr , and express your gratitude to Allah ,and beseech Him to protect you and your family from all evils and harms.

Scholars have also mentioned that it is commendable on this occasion to invite family members, relatives etc for a meal, to dine with you, as an expression of your happiness and gratitude to Allah. (Al Mawsoo’ah Al Fiqhiyah).

They have also stated that one should recite Sura Baqara in the new house since the Prophet (sas) is reported to have said, ‘Satan runs away from the house in which Sura Baqara is recited ‘. (Sahih Muslim).

As such, in order to remove all evil jinns and satans from the house which had been empty for a while, and to protect it from the harms of such jinns and devils, you should recite Sura Baqara in the house. If you are unable to do this, you can get others to do it, at least before entering the new house.

What is the ruling on copyright in Islam? If there’s a copyright image of Islamic reminders as well as Eid images..can I use the photo from the internet and edit it with addition/ subtraction to the design and have it printed for Islamic wall art designs for sale?

Wa Alaikum Assalaam,

Many Scholars have accepted the ‘law of copyright’ and have stated that a person who has written something or created/made/invented something has a right to claim possession and ownership over the rights of its usage, which in reality refers to copyright.

As such, Islamic reminders in the form of images, photographs on the internet etc. which are copyrighted to their owners, cannot be edited, taken and used as a person’s property except that one has permission to do so. For such products, works etc. which are under copyright, one can only use it for one’s own purpose and for what it was meant for.

Without the owner’s permission, these products cannot be modified and sold or distributed. Therefore, it will not be permissible for you to use a copyrighted photo/image from the internet and edit it by adding to, or subtracting from the design, and then print it as an Islamic wall art for sale.

My Hindu cousin is getting married this weekend and my aunt insists that I come to the wedding. I know it is a Hindu wedding and it is totally haram to accept such invitation. I was advised that for the sake of keeping family ties I should at least show up before or after the wedding. Knowing this family I know that there will be a lot of music present during and after the wedding… What should I do in such a situation?

Wa Alaikum Assalaam,

In the case you have mentioned, you were not supposed to attend seeing that many haram activities would have been present.

Assalaamu Alaikum, can you explain in detail zaakatul fitr and saadaqatul fitr. The difference, who can receive it, should it be food or money and if money how can there be a set rate. I am a little confused i have never heard anyone explain this.

Wa Alaikum Assalaam,

Zakaatul Fitr and Sadaqatul Fitr both refer to the same thing. It is the charity that is given on account of the day of Eid Ul Fitr. This is why it is called Zakaah Al Fitr or Sadaqah Al Fitr.

Those who are poor and needy can receive it. It can be given in food and also in cash. If it is given in food, then the following can be given:

1 Saa’a of dates or barley. This is based on the tradition of Abdullah Bin Umar (R.A) who said, ‘The Messenger of Allah (S.A.S) prescribed the payment of Zakaat Ul Fitr of Ramadhan for people, for every freeman, or slave, male and female among the Muslims, one Saa of dried dates or one Saa of barley.’ (Muslim Hadith No.2149)

1/2 Saa’a of wheat. This is based on the tradition of Abdullah Bin Umar (R.A) who said, ‘The Messenger of Allah prescribed the Sadqa of Ramadhan (Sadaqatul Fitr) one saa of dates or one saa of barley for every free man or a slave, male or female, and then the Muslims (Sahabahs and Tabieen), equalized (one saa of dates or barley) with half saa’a of wheat’. (Muslim – Hadith No. 2151).

1 Saa’a of raisins, dried cottage cheese. This is based on the tradition of Abu Saeed Al Khudri (R.A) who said, ‘At the time of the Messenger of Allah (S.A.S) we used to give a saa of food on the day of Eid Ul Fitr.’ Abu Saeed then said, ‘And our food was barley, raisins dried cottage cheese and dates.’ (Sahih Al Bukhari Hadith no. 1408).

Based on the above, Sadaqatul Fitr can be given in dates, barley, raisins, cottage cheese, wheat and flour. The Scholars have stated in this regard, ‘If the staple food of a people is corn, pearl millet, thin husk barley, rice or any grain on which Zakaat is obligatory then they may give it as Zakaat Al Fitr.’ (Al Umm).

With respect to the amount which must be given in these grains, many Scholars have stated that on behalf of a Muslim, one Saa’a of dates, barley, raisins, dried cottage cheese, wheat, corn or flour etc. will be given to the poor and needy. One Saa’a is equal to 2kg 174 grams or 43/4 lbs. According to many scholars, one Saa is equivalent to four full handfuls (of both hands) of grain; such handfuls being of an average size.

Other scholars have stated that if wheat is given, then half of a saa’a of wheat will be given, and if barley, raisin or dates is given then one saa’a will be given. According to these scholars, one saa’a is equal to 3kg 240 grams or 7lbs 2 ounces.

The preferred view is that one saa’a will be used as the measurement for any grain or the staple food of any community since one saa’a has been clearly stated in authentic hadith for the calculation of Sadaqatul Fitr and it is of precaution. Also, according to some scholars, the usage of half a saa’a for wheat by the companions of the Prophet (S.A.S) was due to the reason that at that time, half of a saa’a of wheat was equal in value to one saa’a of other grains such as barley or dates or raisins.

Therefore, with the preferred view, 43/4 lbs or 2kg 174 grams of wheat, barley, raisins, dates, flour or any staple food etc. will be given as Sadaqatul Fitr on behalf of a Muslim individual.

With respect to paying Sadaqatul Fitr in money/cash, this is also permissible. The purpose of sadaqatul fitr is that this charity be given to the poor and needy so that it will be a help to them, particularly on the day of Eid so that they may also enjoy themselves and have sufficient to eat on this day. It also serves as purification for the giver against mistakes made while fasting.

Seeing that the Sadaqatul Fitr is to be given to help the poor and needy, consideration must be given to them so that they will not be in a state of want and deprivation. In our times, dates, raisins, barley, wheat is not from the staple foods that many people consume. Although these are used, they are not from the food/meals that people eat on a daily basis. Therefore, one needs to consider whether the above mentioned dry foods will help in satisfying the needs of the poor and needy today. In our times, fulfilling the needs of the poor and needy can be easily done with cash which they can use to purchase food and clothing on the day of Eid.

While shedding light on the above topic, the prominent Muslim economist Dr. Monzer Kahf writes, ‘Zakaatul Fitr can be paid in cash if cash is better from the point of view of the recipient poor.’

‘We have correct sayings by the Prophet (S.A.S) that the due Zakaat Ul Fitr is one saa’a of barley, dates, raisins, or dried yoghurt. These were common foods in Madinah and its surroundings. At the time of the companions (Sahabahs), wheat started to become a food item for the well-to-do families, and was a lot more expensive than barley. They estimated that one saa of barley is equivalent in value to half saa’a of wheat.’

‘Consequently, we have several reports from the time of the companions that they substituted value for the items that are mentioned in the saying of the Prophet (S.A.S).’

‘Ibn Taimiyah, one of the prominent Scholars of the early ninth century of Hijrah, argued that the payment of Zakaatul Fitr in cash in metropolitan area such as Damascus where he lived, is actually better for the poor.’

When the cash value is given in Sadaqatul Fitr, then it will be equivalent to one saa’a which is 43/4 lbs of wheat/flour.

Assalaamu Alaikum
I have seen few places you mentioned that salaah will be makrooh, like performing behind an Imam who shaves or clips his beard or jummah salaah is makrooh where khutba is in English. What exactly does Makrooh Salaat mean? Does it mean there is no problem or is it a sin of some kind?

Wa Alaikum Assalaam,

Makrooh means an act which is disliked/reprehensible. When the Imam/leader does an action which is reprehensible in Islam and is in opposition to the instruction of the Prophet (S.A.S), then he is considered to be sinful in that regard. For example, shaving/trimming the beard shorter than a fist length is going against the teaching of the Prophet (S.A.S). This instruction is not one which is deemed to be light, but it has been given the ruling of being Wajib by all the Imams of Fiqh. When the Imam leads a Salaah in this condition, then he is leading it in the state where he has violated a clear-cut, essential injunction given by the Prophet (S.A.S) and hence, considered as sinful.

For this reason, the Salaah which he leads is not in its best manner due to his condition. Though, it will be valid and accepted, it will still be affected on account of his state. Therefore, Makrooh salaah means that the salaah is not in its 100% best form due to the presence of something which is against the teachings of Islam. However, it will still be valid and accepted. It will not be a sinful Salaah.

If a person had stop praying for a considerable amount of time is he out of the fold of Islam. Only Allah swt can guide he comes back after years an starts to make tauba and starts back praying his daily prayer but before that he live a life of sin and disobedience to Allah swt would accept his tauba and prayers .Would he have to say the shahadah again. Even if he had says he still believes is the truth.

Wa Alaikum Assalaam,

If a person had stop praying for a considerable amount of time, but still considered himself to be a Muslim, then he is not out of the fold of Islam. He will still continue to be a Muslim, but will be guilty of a major sin. If he turns in sincere repentance to Allah, and earnestly begs for His forgiveness and begins to perform his daily prayers (Salah), then it is hoped that Allah will forgive him and accept his tauba and prayers. It is however, essential upon him to make up for all the Salah he missed in the past, and must make a firm resolve that he will not return to the sins which he committed in the past.

If he knew very well that he never gave up Islam and always had Iman (Faith) as a Muslim, then it will not be essential for him to say the Shahadah again. If he is doubtful on account of the sinful life he lived in the past, then he should say it again so that he can re-affirm his faith and submission to Allah.